中部第 94 经（Sujato 英译）第 1 阅读页 · With Ghoṭamukha · 1/2

Middle Discourses 94Middle Discourses 94With GhoṭamukhaWith Ghoṭamukha

So I have heard.So I have heard.At one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove.At one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove.Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business.Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business.

Then as he was going for a walk he went to the Khemiya Mango Grove.Then as he was going for a walk he went to the Khemiya Mango Grove.At that time Venerable Udena was walking mindfully in the open air.At that time Venerable Udena was walking mindfully in the open air.Ghoṭamukha approached and exchanged greetings with him.Ghoṭamukha approached and exchanged greetings with him.

Walking alongside Udena, he said,Walking alongside Udena, he said,“My ascetic, there is no such thing as a principled renunciate life;“My ascetic, there is no such thing as a principled renunciate life;that’s what I think.that’s what I think.

Yet I have not seen honorable ones such as yourself, or a relevant teaching.”Yet I have not seen honorable ones such as yourself, or a relevant teaching.”When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out.When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out.Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side.Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side.

Udena said to him,Udena said to him,“There are seats, brahmin.“There are seats, brahmin.Please sit if you wish.”Please sit if you wish.”

“I was just waiting for you to sit down.“I was just waiting for you to sit down.For how on earth could one such as I presume to sit first without being invited?”For how on earth could one such as I presume to sit first without being invited?”Then he took a low seat and sat to one side,Then he took a low seat and sat to one side,

where he said,where he said,“My ascetic, there is no such thing as a principled renunciate life;“My ascetic, there is no such thing as a principled renunciate life;that’s what I think.that’s what I think.

Yet I have not seen worthy ones such as yourself, or a relevant teaching.”Yet I have not seen worthy ones such as yourself, or a relevant teaching.”“Brahmin, we can discuss this. But only if you grant what should be granted, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:“Brahmin, we can discuss this. But only if you grant what should be granted, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:‘Sir, why is this? What does that mean?’”‘Sir, why is this? What does that mean?’”

“Let us discuss this. I will do as you say.”“Let us discuss this. I will do as you say.”“Brahmin, these four individuals are found in the world.“Brahmin, these four individuals are found in the world.What four?What four?

One individual mortifies themselves, committed to the practice of mortifying themselves.One individual mortifies themselves, committed to the practice of mortifying themselves.One individual mortifies others, committed to the practice of mortifying others.One individual mortifies others, committed to the practice of mortifying others.One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.

One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.Which one of these four individuals do you like the sound of?”Which one of these four individuals do you like the sound of?”

“Worthy Udena, I don’t like the sound of the first three individuals.“Worthy Udena, I don’t like the sound of the first three individuals.I only like the sound of the last individual, who doesn’t mortify either themselves or others.”I only like the sound of the last individual, who doesn’t mortify either themselves or others.”“But why don’t you like the sound of those three individuals?”“But why don’t you like the sound of those three individuals?”

“Worthy Udena, the individual who mortifies themselves does so even though they want to be happy and recoil from pain.“Worthy Udena, the individual who mortifies themselves does so even though they want to be happy and recoil from pain.That’s why I don’t like the sound of that individual.That’s why I don’t like the sound of that individual.The individual who mortifies others does so even though others want to be happy and recoil from pain.The individual who mortifies others does so even though others want to be happy and recoil from pain.

That’s why I don’t like the sound of that individual.That’s why I don’t like the sound of that individual.The individual who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.The individual who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.That’s why I don’t like the sound of that individual.That’s why I don’t like the sound of that individual.

The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain.The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain.That’s why I like the sound of that individual.”That’s why I like the sound of that individual.”“There are, brahmin, these two groups of people.“There are, brahmin, these two groups of people.

What two?What two?There’s one group of people who, being obsessed with jeweled earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and currency.There’s one group of people who, being obsessed with jeweled earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and currency.And there’s another group of people who, not being obsessed with jeweled earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and currency, and goes forth from the lay life to homelessness.And there’s another group of people who, not being obsessed with jeweled earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and currency, and goes forth from the lay life to homelessness.

Now, brahmin, that individual who doesn’t mortify either themselves or others—Now, brahmin, that individual who doesn’t mortify either themselves or others—in which of these two groups of people do you usually find such an individual?”in which of these two groups of people do you usually find such an individual?”“I usually find such an individual in“I usually find such an individual in

the group that has gone forth from the lay life to homelessness.”the group that has gone forth from the lay life to homelessness.”“Just now I understood you to say:“Just now I understood you to say:‘My ascetic, there is no such thing as a principled renunciate life;‘My ascetic, there is no such thing as a principled renunciate life;

that’s what I think.that’s what I think.Yet I have not seen honorable ones such as yourself, or a relevant teaching.’”Yet I have not seen honorable ones such as yourself, or a relevant teaching.’”“Well, I obviously had my reasons for saying that, worthy Udena.“Well, I obviously had my reasons for saying that, worthy Udena.

But there is such a thing as a principled renunciate life.But there is such a thing as a principled renunciate life.That’s what I think,That’s what I think,and that’s how you should remember me.and that’s how you should remember me.

Now, these four individuals that you’ve spoken of in a brief summary: please explain them to me in detail, out of sympathy.”Now, these four individuals that you’ve spoken of in a brief summary: please explain them to me in detail, out of sympathy.”“Well then, brahmin, listen and apply your mind well, I will speak.”“Well then, brahmin, listen and apply your mind well, I will speak.”“Yes, worthy sir,” replied Ghoṭamukha.“Yes, worthy sir,” replied Ghoṭamukha.

Udena said this:Udena said this:“What individual mortifies themselves, committed to the practice of mortifying themselves?“What individual mortifies themselves, committed to the practice of mortifying themselves?It’s when an individual goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.It’s when an individual goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.

They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.

They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.They feed on one saucer a day, two saucers a day, up to seven saucers a day.They feed on one saucer a day, two saucers a day, up to seven saucers a day.They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.

They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.

They tear out their hair and beard, committed to this practice.They tear out their hair and beard, committed to this practice.They constantly stand, turning down seats.They constantly stand, turning down seats.They squat, committed to the endeavor of squatting.They squat, committed to the endeavor of squatting.

They lie on a mat of thorns, making a mat of thorns their bed.They lie on a mat of thorns, making a mat of thorns their bed.They’re devoted to ritual bathing three times a day, including at dusk.They’re devoted to ritual bathing three times a day, including at dusk.And so they live committed to practicing these various ways of mortifying and tormenting the body.And so they live committed to practicing these various ways of mortifying and tormenting the body.

This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.And what individual mortifies others, committed to the practice of mortifying others?And what individual mortifies others, committed to the practice of mortifying others?It’s when an individual is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.It’s when an individual is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.

This is called an individual who mortifies others, being committed to the practice of mortifying others.This is called an individual who mortifies others, being committed to the practice of mortifying others.And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others?And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others?It’s when an individual is an anointed aristocratic king or a well-to-do brahmin.It’s when an individual is an anointed aristocratic king or a well-to-do brahmin.

He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest.He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest.There he lies on the bare ground strewn with grass.There he lies on the bare ground strewn with grass.The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers.The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers.

He says:He says:‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.

This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?

It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.They gain faith in the Realized One,They gain faith in the Realized One,

and reflect:and reflect:‘Life at home is cramped and dirty, life gone forth is wide open.‘Life at home is cramped and dirty, life gone forth is wide open.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.

They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.They refrain from injuring plants and seeds.They refrain from injuring plants and seeds.They eat in one part of the day, abstaining from eating at night and food at the wrong time.They eat in one part of the day, abstaining from eating at night and food at the wrong time.

They refrain from seeing shows of dancing, singing, and music.They refrain from seeing shows of dancing, singing, and music.They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.They refrain from high and luxurious beds.They refrain from high and luxurious beds.

They refrain from receiving gold and currency,They refrain from receiving gold and currency,raw grains,raw grains,raw meat,raw meat,